Daniel 8:1 — Word Study
WLCבִּשְׁנַ֣ת שָׁל֔וֹשׁ לְמַלְכ֖וּת בֵּלְאשַׁצַּ֣ר הַמֶּ֑לֶךְ חָז֞וֹן נִרְאָ֤ה אֵלַי֙ אֲנִ֣י דָנִיֵּ֔אל אַחֲרֵ֛י הַנִּרְאָ֥ה אֵלַ֖י בַּתְּחִלָּֽה׃
BSAIn the thirdshâlôwsh [specific, appointed] yearshâneh of the reignmalkûwth [royal power, kingdom] of Kingmelek [sovereign ruler] BelshazzarBêlshaʼtstsar△ ◂a visionchâzôwn [divine revelation, prophetic insight] appearedrâʼâh■ to meʼêl subsequentʼachar [after, following] to the one that had appearedrâʼâh■ to meʼêl earliertᵉchillâh [at the beginning, previously]
| Greek | English | Parsing |
|---|---|---|
| בִּשְׁנַ֣ת | in year | Preposition, noun common feminine singular construct |
| שָׁל֔וֹשׁ | three | Adj |
| לְמַלְכ֖וּת | of [the] reign of | Preposition, noun common feminine singular construct |
| בֵּלְאשַׁצַּ֣ר | Belshazzar | Noun proper masculine |
| הַמֶּ֑לֶךְ | the king | Particle, noun common masculine singular absolute |
| חָז֞וֹן | a vision | Noun common, masculine singular absolute |
| נִרְאָ֤ה | it appeared | Verb, Niphal, perfect third person masculine singular |
| אֵלַי֙ | to me | Preposition, suffix |
| אֲנִ֣י | I | Pronoun |
| דָנִיֵּ֔אל | Daniel | Noun proper masculine |
| אַחֲרֵ֛י | after | Prep |
| הַנִּרְאָ֥ה | the [one] which it appeared | Particle, verb niphal perfect third person masculine singular |
| אֵלַ֖י | to me | Preposition, suffix |
| בַּתְּחִלָּֽה׃ | at the beginning | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the third year of the reign of King Belshazzar, a vision appeared to me, Daniel, subsequent to the one that had appeared to me earlier. |
| KJV | In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. |
| ASV | In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me, Daniel, after that which appeared unto me at the first. |
| YLT | 'In the third year of the reign of Belshazzar the king, a vision hath appeared unto me — I Daniel — after that which had appeared unto me at the beginning. |
| WEB | In the third year of the reign of King Belshazzar, a vision appeared to me, even to me, Daniel, after that which appeared to me at the first. |
| BBE | In the third year of the rule of Belshazzar the king, a vision was seen by me, Daniel, after the one I saw at first. |
The translations agree on the term חָזוֹן — see How Translations Differ.
The sentence is structured around a main clause with supporting phrases that provide context and detail about the vision and its timing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָזוֹן
verbרָאָה
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 8:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Vision of Danielgenerated
Daniel 8:1 presents a moment in the third year of King Belshazzar's reign, where Daniel receives a divine vision. This vision follows a previous one, indicating a continuity in God's revelation to Daniel. The context sets the stage for the unfolding prophecies regarding the future of nations and the kingdom of God, reflecting the themes of divine sovereignty and foreknowledge seen throughout the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 7:1 | In the first year of the reign of Belshazzar over Babylon, Daniel had a dream, and visions passed through his mind as he lay on his bed. He wrote down the dream, and this is the summary of his account. |
| 2 | Daniel 8:15 | While I, Daniel, was watching the vision and trying to understand it, there stood before me one having the appearance of a man. |
| 3 | Daniel 7:15–28 | I, Daniel, was grieved in my spirit, and the visions in my mind alarmed me. |
| 4 | Daniel 9:2 | in the first year of his reign, I, Daniel, understood from the sacred books, according to the word of the LORD to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years. |
| 5 | Daniel 10:2–7 | In those days I, Daniel, was mourning for three full weeks. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חָז֞וֹן, cha.Zongenerated
The Hebrew word חָזוֹן (chazown) translates as 'vision' and signifies a divine revelation or prophetic insight. It encompasses various forms of communication from God, often experienced through dreams or prophetic states. The term indicates not just a sighting but a significant message meant to convey God's will or future events.
As a common noun, it is used in contexts where God imparts knowledge to prophets, indicating the importance of the message being shared. In this verse, it emphasizes the nature of the revelation Daniel is about to describe, highlighting its divine origin and significance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is examined using the Berean Standard Bible, which uses the term vision for חָזוֹן.
Sentence Structuregenerated
The main verb of the verse is נִרְאָ֤ה, it appeared, which governs the structure of the sentence. The sentence is built around the subject חָזוֹן, vision, followed by the prepositional phrases that provide context regarding the time and the person receiving the vision.
The structure emphasizes the vision's significance by placing it at the forefront, with the temporal and personal details supporting it.
Septuagint Backgroundgenerated
The Septuagint translates חָזוֹן as ὅρασις, which also means 'vision.' This choice aligns with the Hebrew meaning but may carry a slightly different connotation in the Greek context, focusing on the act of seeing rather than the content of the vision.
This translation choice suggests a continuity in the understanding of divine revelations across both Hebrew and Greek traditions.
In plain words — the whole versegenerated
Daniel 8:1 describes a vision Daniel received in the third year of King Belshazzar's reign. This vision follows a previous one, indicating that God continues to reveal important messages to Daniel during a significant period in Israel's history.
Frequently Asked Questionsgenerated
The vision refers to a divine revelation that Daniel received, which contains prophetic insights about future events.
The timing emphasizes that the vision was given during a specific historical moment, highlighting God's sovereignty over the events of history.
Belshazzar was a Babylonian king, often considered the son of Nebuchadnezzar, during whose reign Daniel received significant visions.
This phrase emphasizes Daniel's personal experience and authority as the recipient of the vision, highlighting his role as a prophet.
Reflection Questionsgenerated
- What can we learn from Daniel's experience of receiving visions from God?
- How does understanding the historical context of this vision enhance its meaning?
- In what ways can we seek divine revelation in our own lives today?
- What does this verse teach us about the importance of prophetic insight in understanding God's plans?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Theodoret of Cyrus reference this verse, discussing the significance of the timing of Daniel's vision and its prophetic implications.
Verse 1. "In the third year of the reign of King Belshazzar, a vision appeared to me. I, Daniel, after what I had seen at the first..." This vision came two years after the previous revelation,Early Church Fathers on Daniel 8 →
Now, it is not without purpose that he indicates the time: it is to inform us that long before these things happened, he received foreknowledge of them from the God of all.Early Church Fathers on Daniel 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 8:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the third year of the reign of King Belshazzar,.... Which some say (t) was the last year of his reign; but, according to Ptolemy's canon, he reigned seventeen years; and so says Josephus (u);
Read John Gill on Daniel 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first.
Read Robert Jamieson on Daniel 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDANIEL CHAPTER 8 Daniel’ s vision of the ram and he goat, . The days of suspension of the daily sacrifice, and desolation of the sanctuary, ,14. Gabriel comforteth Daniel, and interpreteth the vision, . This follows then in time after the former. Those things that were meet for the Chaldees to know are recorded by Daniel in that tongue; but now he writes in Hebrew, which lasts to the end of the book, because these things relate to the church of Christ, Jew and Gentile, to the end of the world. In the other vision he speaks of all the four monarchies, here only of the three first; this vision being both as a part and a comment upon the first.
Read Matthew Poole on Daniel 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 8:1 In the third year of the reign of king Belshazzar a vision appeared unto me, [even unto] me Daniel, after that which appeared unto me at the first.Ver. 1. In the third year of the reign of king Belshazzar.] Which was his last year, when Babylon was closely besieged: therefore Daniel was not now really at Shushan, but in vision only. A vision appeared unto me.] While waking likely: and for further explication of the former vision, whereof because Daniel made so good use, ampliorem gratiam accipit, saith Oecolampadius, he now receiveth further grace.
Read John Trapp on Daniel 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVIII (1) The Hebrew language is here resumed. The visions recorded in the remaining portion of the book having no connection with Babylon, the Chaldee dialect is dropped. Third year.—Most probably, not long before the end of his reign. This vision is supplementary to the one recorded in the preceding chapter, giving various details respecting the second and third empires there omitted, showing also how a “little horn” is to grow out of the third as well as out of the fourth empire. At the first—i.e., earlier. (Comp. Daniel 9:21.)
Read Charles John Ellicott on Daniel 8 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VIII This chapter contains Daniel's vision of the ram and he-goat, 1-14; referring, as explained by the angel, to the Persian and Grecian monarchies, 15-26. The little horn mentioned in the ninth verse, (or fierce king, as interpreted in the twenty-third,) is supposed by some to denote Antiochus Epiphanes; but seems more properly to apply to the Roman power in general, by which the polity and temple of the Jews were destroyed, on account of the great transgressions of these ancient people of God; and particularly because of their very obstinate and unaccountable rejection of the glorious doctrines of Christianity, which had been preached among them by Jesus Christ and his apostles…
Read AdamClarke on Daniel 8 →CambridgeThe Cambridge Bible for Schools and Colleges1. In the third year &c.] See the note on Daniel 7:1. at the first] properly, at the beginning (Genesis 13:3; Genesis 41:21; Genesis 43:18; Genesis 43:20). The reference is to ch. 7 where the first of Daniel’s visions is recorded.
Read Cambridge on Daniel 8 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the third year of the reign of king Belshazzar - In regard to Belshazzar, see Intro. to Dan. 5 Section II.
Read Albert Barnes on Daniel 8 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
In the third year of the reign of King Belshazzar, a vision appeared to me, Daniel, subsequent to the one that had appeared to me earlier.
In the third year of the reign of King Belshazzar, a vision appeared to me, even to me, Daniel, after that which appeared to me at the first.
In the third year of the reign of King Belshazzar, a vision appeared to me, Daniel, subsequent to the one that had appeared to me earlier.
In the third year of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously.
Tyndale line
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me, Daniel, after that which appeared unto me at the first.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first.
In the third year of the reign of king Belshazzar a vision appeared to me, even to me, Daniel, after that which appeared to me at the first.
In the thirde yeere of the reigne of King Belshazzar, a vision appeared vnto mee, euen vnto me Daniel, after that which appeared vnto mee at the first.
Strictly literal
In the third year of the reign of Belshazzar the king, a vision appeared unto me, [even] to me Daniel, after that which appeared unto me at the first.
'In the third year of the reign of Belshazzar the king, a vision hath appeared unto me — I Daniel — after that which had appeared unto me at the beginning.
“In the third year of the reign of Belshazzar the king, a vision has appeared to me—I Daniel—after that which had appeared to me at the beginning.
In the third year of the reign of king Belshazzar a vision appeared unto me, to me Daniel, after that which had appeared unto me at the first.
In the third year of the reign of King Belshazzar, I, Daniel, had a vision appear to me (after the one that appeared to me at first).
From the Latin
In the third year of the reign of king Baltasar, a vision appeared to me. I Daniel, after what I had seen in the beginning,
Simplified
In the third year of King Belshazzar's reign I, Daniel, saw another vision after the one I had seen previously.
In the third year of the rule of Belshazzar the king, a vision was seen by me, Daniel, after the one I saw at first.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint in nine of the fourteen words, indicating a strong agreement in the core message. The Dead Sea Scrolls provide partial restorations, with some words supplied by editors, but they align closely with the Masoretic Text, affirming the consistency of this verse across different manuscripts.
בִּשְׁנַ֣ת שָׁל֔וֹשׁ לְמַלְכ֖וּת בֵּלְאשַׁצַּ֣ר הַמֶּ֑לֶךְ חָז֞וֹן נִרְאָ֤ה אֵלַי֙ אֲנִ֣י דָנִיֵּ֔אל אַחֲרֵ֛י הַנִּרְאָ֥ה אֵלַ֖י בַּתְּחִלָּֽה׃
9 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[בשנת] [שלוש] [למלכות] [בלאשצר] המלך דבר נגלה חזון נראה אל׳י אני דניאל [אחרי] [הנראה] [אל׳י] [בתחלה]
5 words on the leather — 3 partly restored, 8 supplied entire by an editor.
[בשנת] [שלוש] [למלכות] [בלאשצר] [המלך] [חזון] [נראה] [אל׳י] [אני] דניאל אחרי [הנראה] [אל׳י] [בתחלה]
nothing on the leather here — 2 partly restored, 12 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 8:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — AdjHAcbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בֵּֽלְאשַׁצַּר (Belsha'tstsar) refers to Belshazzar, a Babylonian king, often considered the son of Nebuchadnezzar. The name means 'Bel protect the king.' He is notably mentioned in Daniel 5, where he is depicted as the ruler during Babylon's fall.
בֵּֽלְאשַׁצַּר n.pr.m. (Bel, protect the king) represented as king of Babylon, successor, and appar. son of Nebuchadrezzar; in cuneif. inscr. known only as prince, son of Nabonidus (last Shemitic king of Babylon)
base
H1112 בֵּֽלְאשַׁצַּר
1112 Belsha'tstsar bale-shats-tsar'
or Belshatstsar {bale-shats-tsar'}; of foreign origin
(compare 1095); Belshatstsar, a Babylonian king:--Belshazzar.
see HEBREW for 01095
בֵּֽלְאשַׁצַּר, בֵּלְשַׁאצַּר (be.le.shats.tsar) — Belshazzar.
A man living at the time of Exile and Return, first mentioned at Dan.5.1;
son of: Nebuchadnezzar (H5019)
Also named: be.le.shats.tsar (בֵּֽלְאשַׁצַּר, בֵּלְשַׁאצַּר "Belshazzar" H1113)
§ Belshazzar = "Bel protect the king"
king of Babylon at the time of its fall; he to whom Daniel interpreted the writing on the wall
N-proper — Noun proper masculineHNpm
bel-shaz'-ar (belsha'tstsar; Baltasar, Babylonian Bel-shar-usur): According to Da 5:30, he was the Chaldean king under whom Babylon was taken by Darius the Mede. The Babylonian monuments speak a number of times of a Bel-shar-usur who was the "firstborn son, the offspring of the heart of" Nabunaid, the last king of the Babylonian empire, that had been founded by Nabopolassar, the father of Nebuchadnezzar, at the time of the death of Ashurbanipal, king of Assyria, in 626 BC. There is no doubt that this Belshazzar is the same as the Belshazzar of Dnl. It is not necessary to suppose that Belshazzar was at any time king of the Babylonian empire in the sense that Nebuchadnezzar and Nabunaid were. It is probable, as M. Pognon argues, that a son of Nabunaid, called Nabunaid after his father, was king of Babylon, or Babylonian king, in Harran…
Belshazzar
Bel protect the king!, the last of the kings of Babylon (Dan. 5:1). He was the son of Nabonidus by Nitocris, who was the daughter of Nebuchadnezzar and the widow of Nergal-sharezer. When still young he made a great feast to a thousand of his lords, and when heated with wine sent for the sacred vessels his “father” (Dan. 5:2), or grandfather, Nebuchadnezzar had carried away from the temple in Jerusalem, and he and his princes drank out of them. In the midst of their mad revelry a hand was seen by the king tracing on the wall the announcement of God’s judgment, which that night fell upon him. At the instance of the queen (i.e., his mother) Daniel was brought in, and he interpreted the writing. That night the kingdom of the Chaldeans came to an end, and the king was slain (
(prince of Bel), the last king of Babylon. In (Daniel 5:2) Nebuchadnezzar is called the father of Belshazzar. This, of course, need only mean grandfather or ancestor. According to the well-known narrative Belshazzar gave a splendid feast in his palace during the siege of Babylon (B.C. 538), using the sacred vessels of the temple, which Nebuchadnezzer had brought from Jerusalem. The miraculous appearance of the handwriting on the wall, the calling in of Daniel to interpret its meaning the prophecy of the overthrow of the kingdom, and Belshazsar’s death, accorded in Dan. 5.
Prince of Bel, the Chaldean name given to Daniel at the court of Nebuchadnezzar, Da 1:7 4:8.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
חָזוֹן (chazown) means 'vision' and encompasses various forms of divine communication, including dreams, revelations, and oracles. It can refer to visions experienced in ecstatic states or during the night, and it is also used as a title for prophetic books.
חָזוֹן n.m. vision
vision, as seen in the ecstatic state
vision, in the night
divine communication in a vision, oracle, prophecy
vision, as title of book of prophecy
base
H2377 חָזוֹן vision
2377 chazown khaw-zone'
from 2372; a sight (mentally), i.e. a dream, revelation, or
oracle:--vision.
see HEBREW for 02372
חָזוֹן (cha.zon) — vision.
1) vision
1a) vision (in ecstatic state)
1b) vision (in night)
1c) vision, oracle, prophecy (divine communication)
1d) vision (as title of book of prophecy)
N-ms — Noun common · masculine singular absoluteHNcmsa
vizh'-un (chazon, chizzayon, mar'ah; horama, optasia): Psychologists find that man is prevailingly and persistently "eye-minded." That is, in his waking life he is likely to think, imagine and remember in terms of vision. Naturally then, his dreaming is predominantly visual; so strongly visual, we are told, that it is not rare to find dreams defined as "trains of fantastic images." Whether man was made this way in order that God might communicate with him through dreams and visions is hardly worth debating; if the records of human life, in the Bible and out of it, are to be trusted at all, there is nothing better certified than that God has communicated with man in this way (Ps 89:19; Pr 29:18; compare Am 8:11,12;
Vision
(Luke 1:22), a vivid apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1).
A supernatural presentation of certain scenery or circumstances to the mind of a person either while awake or asleep, Isa 6:1-13 Eze 1:1-28 Da 8:1-27 Ac 26:13. See DREAM.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp1bs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs
דָּנִיֵּאל, or Daniyel, means 'God is my judge.' It refers primarily to the prophet Daniel, a significant figure during the Babylonian exile, known for his wisdom and interpretations of dreams. The name also applies to a son of David and a priest from the line of Ithamar. The entries indicate that Daniel is both a prophet and a historical figure, but they do not present any significant disagreements.
דָּנִאֵל, later דָנִיֵּאל n.pr.m. (Ēl is my judge)
son of David
דָנִיֵּאל, priest of the line of Ithamar
דָּנִאֵל a great sage
דָנִיֵּאל, one of the noble young men taken into captivity by Nebuchadrezzar
base
H1840 דָּנִאֵל, דָנִיֵּאל
1840 Daniye'l daw-nee-yale'
in Ezekiel it is: Daniel {daw-nee-ale'}; from 1835 and 410;
judge of God; Daniel or Danijel, the name of two
Israelites:--Daniel.
see HEBREW for 01835
see HEBREW for 0410
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
§ Daniel = "God is my judge"
1) the 2nd son of David, by Abigail the Carmelitess
2) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
2a) also, 'Belteshazzar' (H1095 or H1096)
3) a priest of the line of Ithamar who sealed the covenant with Nehemiah
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
HNpm — Noun proper masculineHNpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Art | V-Niphal-Perf-3ms — Particle · verb niphal perfect third person masculine singularHTd/VNp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp1bs
תְּחִלָּה (tchillah) means 'beginning' and is derived from a root that conveys the sense of opening or commencement. It covers meanings related to the start of something, including 'first' and 'the first time.' The term appears in contexts discussing beginnings, such as 'from the beginning' or 'in the beginning.'
תְּחִלָּה n.f. beginning
base
H8462 תְּחִלָּה beginning
8462 tchillah tekh-il-law'
from 2490 in the sense of opening; a commencement; rel.
original (adverb, -ly):--begin(-ning), first (time).
see HEBREW for 02490
תְּחִלָּה (te.chil.lah) — beginning.
1) beginning, first
1a) the first time
1b) from the beginning, in the beginning (with prep)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
be-gin'-ing (re'-shith; arche): The natural meaning of the word is with reference to time. The primitive Greek root means "to be long," "to draw out." Thus, it is used to refer to some point of time long drawn out, or long past (Ge 1:1). It is used also to express the inauguration of a particular event (Ex 12:2). The principal interest in the word centers in the use of it in Joh 1:1. It must be interpreted here by that which follows in the statement as to the relation of the Logos to the Eternal God and the use of the word "was." It is true that the word arche cannot be separated from the idea of time, but when time began He already was, and therefore He was from eternity.
See TIME; ETERNITY.